This discussion delves into the intricacies of reading special portions of the Torah, known as the Four Parashiyot, particularly when their designated times coincide with other significant dates or fall on unusual days of the week. The core challenge lies in ensuring that the halachic requirements for these readings are met, while also maintaining the proper flow of the weekly Torah portion and adhering to established customs.
We begin by examining the reading of Parashat Shekalim when it falls during the week of Parashat Tetzaveh. The issue arises because Parashat Tetzaveh is immediately followed by Parashat Ki Tisa. Rabbi Yitzchak Nafcha proposes that for the first six aliyot (Torah readings), the congregation reads from Parashat Tetzaveh until Parashat Ki Tisa, and then for the seventh aliyah, they read Parashat Shekalim, specifically the section from Parashat Ki Tisa that contains the Shekalim portion. This effectively breaks up the reading into six and one aliyot.
However, Abaye disagrees with this approach. His concern is that the congregation might not realize the seventh aliyah is specifically for Parashat Shekalim. They might perceive it as a mere continuation of Parashat Tetzaveh, which naturally flows into Parashat Ki Tisa. In earlier times, the Baal Koreh (Torah reader) had flexibility to read more than the standard portion. Thus, if the reading simply continued, it wouldn't be distinct enough to signify the special reading for Shekalim. To make the Shekalim reading noticeable, Abaye suggests a different method: the first six aliyot cover the entire Parashat Tetzaveh and the relevant part of Parashat Ki Tisa. Then, for the seventh aliyah, the section of Parashat Ki Tisa containing the Shekalim portion is repeated. This repetition signals to the congregation that this particular reading is for Parashat Shekalim.
This difference in opinion leads to a broader discussion. A previous teaching stated that if Parashat Shekalim, or rather, Rosh Chodesh Adar, falls either on the Shabbat before Parashat Ki Tisa (i.e., Parashat Tetzaveh) or on the Shabbat after Parashat Ki Tisa (i.e., Parashat Vayakhel), then "Koflin Ota" – it is read twice. This statement makes sense according to Abaye's view, as he explicitly states that the Shekalim portion is read twice on that Shabbat. However, if we follow Rabbi Yitzchak Nafcha, who only reads it once, the phrase "Koflin Ota" presents a difficulty. The Gemara initially assumes "Koflin Ota" means reading it twice on the same Shabbat. This creates a challenge for Rabbi Yitzchak Nafcha's position, as he only reads it once. Furthermore, if Rosh Chodesh Adar falls in Parashat Vayakhel, even Abaye's method of repeating the portion on the same Shabbat wouldn't apply, as the relevant section of Parashat Ki Tisa would have already been read. Therefore, the Gemara reinterprets "Koflin Ota" to mean that the special reading occurs on two consecutive Shabbatot, not necessarily twice on the same day. This interpretation resolves the difficulty for both opinions, as it refers to a reading on one Shabbat and then again on the following Shabbat when it is the designated weekly portion.
The discussion then shifts to the scenario where Parashat Shekalim falls on the Shabbat of Parashat Ki Tisa itself. Rabbi Yitzchak Nafcha suggests starting the weekly portion from the middle of Parashat Ki Tisa, skipping the beginning which contains the Shekalim portion, reading six aliyot to Parashat Vayakhel, and then for the seventh aliyah, returning to the beginning of Parashat Ki Tisa to read the Shekalim portion. This is intended to highlight the special reading.
However, Abaye again objects. He argues that the congregation would perceive this as reading out of order, assuming the Baal Koreh forgot the beginning and went back to correct it, rather than understanding it as a deliberate act for Parashat Shekalim. Instead, Abaye maintains his principle: read the entire regular portion (six aliyot to Parashat Vayakhel), and then repeat the Shekalim portion of Parashat Ki Tisa. A Baraita is brought as a proof to Abaye's position, stating that if Shekalim falls on Parashat Ki Tisa itself, "Korin Ota V'Koflin Ota"—it is read once, and then repeated.
Next, the Gemara addresses the timing of Parashat Shekalim when Rosh Chodesh Adar falls in the middle of the week. In such a case, the reading of Parashat Shekalim is advanced to the preceding Shabbat. A significant dispute arises concerning Rosh Chodesh Adar falling on a Friday. Rav rules that Parashat Shekalim is read on the Shabbat before the Friday. Shmuel, however, rules that it is postponed to the following Shabbat (the second day of Adar).
The logic behind Rav's position is based on the requirement to provide a two-week notice before the money changers (Shulhanot) begin collecting the half-shekel on the 15th of Adar. If Rosh Chodesh Adar is on a Friday, reading Shekalim on the following Shabbat (the 2nd of Adar) would not provide the necessary 14 days before the 15th. Therefore, it must be read on the Shabbat prior to the Friday, ensuring the two-week notice.
Shmuel counters this by arguing that if Rosh Chodesh Adar falls on a Friday, the 15th of Adar would also fall on a Friday. Since money changers do not operate on Shabbat or Friday, they would only begin their collections on Sunday, the 17th of Adar. Reading Shekalim on the 2nd of Adar would thus provide sufficient notice until the 17th. Shmuel prefers this arrangement because it allows Parashat Shekalim to be read closer to Parashat Zachor, avoiding a break between them. According to Rav, reading Shekalim a week earlier would create a "bye week" before Parashat Zachor, which Shmuel wishes to avoid.
A Mishnah states that if Rosh Chodesh Adar falls in the middle of the week, Parashat Shekalim is read on the preceding Shabbat, and the next Shabbat has no special reading, ensuring Parashat Zachor is read immediately before Purim. The Gemara initially interprets "middle of the week" to include Friday, thus appearing to support Rav. However, Shmuel clarifies that "middle of the week" specifically excludes Friday. For Friday, he interprets a different Baraita's use of "Ba" (meaning "fell out on Shabbat") to imply that "Erev Shabbat" (Friday) is similar to Shabbat itself, so the reading is on the following Shabbat.
The dispute between Rav and Shmuel regarding skipping Shabbatot is further elaborated. Rav allows for a break between Parashat Shekalim and Parashat Zachor, while Shmuel prefers to keep them consecutive. Even the Tanna (sage) who generally opposes skipping Shabbatot agrees that if Rosh Chodesh Adar falls during the week (Monday-Thursday), the Shekalim reading must be advanced to the preceding Shabbat to ensure the 14-day notice for the money changers. However, for a Friday Rosh Chodesh Adar, this Tanna would agree with Shmuel: the reading can be postponed to the next Shabbat because the money changers won't operate on Friday the 15th, thus still providing the 14-day notice and avoiding a skipped Shabbat.
The discussion then moves to Parashat Zachor. If Purim falls on a Friday, Rav rules that Parashat Zachor is read on the Shabbat before Purim. Shmuel rules that it is read on the Shabbat after Purim (the 15th of Adar, which is Shushan Purim). Rav's reasoning is based on the principle that "Zekhirah" (remembering Amalek) must precede "Asiyah" (destroying Amalek). Since Purim on Friday is the "Asiyah," the "Zekhirah" must be on the preceding Shabbat. Shmuel argues that for the walled cities (Mukafim), Purim is on the 15th, which is the Shabbat. Thus, for them, "Zekhirah" and "Asiyah" occur on the same day, satisfying the requirement.
A Mishnah states that the second Shabbat of the Four Parashiyot is Parashat Zachor. This initially seems to support Rav when Rosh Chodesh Adar falls on Shabbat, as Purim would then be on a Friday, and the second Shabbat would be Zachor. However, Papa clarifies that the Mishnah's "second Shabbat" refers not to the second Shabbat of the month, but the second Shabbat "after the break." This refers to a case where Rosh Chodesh Adar falls during the week. In such a scenario, Parashat Shekalim is read on the Shabbat before Rosh Chodesh Adar, followed by a "bye week," and then Parashat Zachor on the third Shabbat. This interpretation allows the Mishnah to be consistent with both Rav and Shmuel.
The Gemara further explores the timing of Parashat Zachor when Purim falls during the week, including Friday. A Baraita compares Rosh Chodesh Adar falling during the week to falling on Friday, suggesting the same rule applies (reading Zachor on the preceding Shabbat), which would support Rav. However, Shmuel reinterprets the Baraita's "Betocha" (during the week) as "Ba" (fell out on Shabbat), meaning that if Purim falls on Shabbat, Zachor is read on that Shabbat. Consequently, if Purim falls on Friday, it is similar to Shabbat, and Zachor is read on the following Shabbat. This allows Shmuel to maintain his position.
The Gemara then considers the case where Purim itself falls on Shabbat (the 14th of Adar is Shabbat). Everyone agrees that Parashat Zachor is read on that Shabbat. However, Rav Nachman maintains that Rav would still argue, insisting that Zachor be read a full week before, as "Zekhirah" must precede "Asiyah." Rav Huna disagrees, stating that in this specific case, everyone agrees to read Zachor on that Shabbat. A statement by Rabbi Chiya bar Abba in the name of Rav confirms Rav Nachman's interpretation, stating that if Purim falls on Shabbat, Zachor is read the Shabbat before, thus demonstrating that Rav maintains his strict view even in this scenario.
The third Shabbat is Parashat Parah Adumah (Red Heifer). A Tanna states that this Shabbat is close to Purim. Another Tanna states it is close to Parashat HaChodesh. The Gemara reconciles these views by explaining that it depends on when Rosh Chodesh Nisan falls. If Rosh Chodesh Nisan falls on Shabbat, Parashat HaChodesh is read on that Shabbat, and Parashat Parah is read the week before, making it close to Parashat HaChodesh. If Rosh Chodesh Nisan falls during the week, Parashat HaChodesh is read on the Shabbat before Rosh Chodesh Nisan, and Parashat Parah is read the Shabbat before that, making it close to Parashat Zachor. Both statements are therefore correct depending on the calendar.
The fourth Shabbat is Parashat HaChodesh. A Baraita describes the order of the Four Parashiyot, reiterating the disputes between Rav and Shmuel regarding Rosh Chodesh Adar and Purim falling on Friday. However, when it comes to Parashat HaChodesh, everyone agrees that if Rosh Chodesh Nisan falls on a Friday, Parashat HaChodesh is read on the Shabbat before. This is because "Asiyah" (sanctifying the new month) cannot precede "Shemiah" (hearing about the new month's laws). If Parashat HaChodesh were read after Rosh Chodesh Nisan, the order would be reversed. Therefore, it must be read the week before.
The halachic conclusion (as summarized by Rashi) is that we generally follow Rav's opinion in all these cases, except for one specific scenario. We follow Rav that if Rosh Chodesh Adar falls on a Friday, Parashat Shekalim is read the week before. We also follow Rav that if Purim falls on a Friday, Parashat Zachor is read the Shabbat before. However, we do not follow Rav's third statement, which claims that if Purim falls on Shabbat, Zachor is read the Shabbat before. This is because, according to our current calendar calculations, the 14th of Adar (Purim) cannot fall on Shabbat. If it did, Rosh Chodesh Adar would be on a Sunday, and Rosh Chodesh Nisan on a Monday, which would place Pesach on a Monday. This is impossible, as Pesach cannot fall on Monday, Wednesday, or Friday (a rule known as "Lo Badu Pesach").
A mnemonic is provided to remember the "bye weeks" (Hafsaka) for the Four Parashiyot based on the day Rosh Chodesh Adar falls. For example, if Rosh Chodesh Adar falls on Shabbat (Zayin), the bye week is the 15th of Adar. If it falls on Monday (Bet), the bye week is the 6th of Adar. If it falls on Wednesday (Dalet), the bye week is the 4th of Adar. If it falls on Friday (Vav), there are two bye weeks: the 2nd and the 16th of Adar. This last case, where Rosh Chodesh Adar is on Friday, means Shekalim is read the Shabbat before (following Rav). The 2nd of Adar is the first Shabbat of Adar, which is a bye week. Then Zachor is read, and the 16th of Adar is another bye week, to position Parah close to Parashat HaChodesh, as Rosh Chodesh Nisan would fall on Shabbat in this scenario.
Finally, the discussion turns to the meaning of "Chosrin Lekesedran" (returning to their original order) in the fifth week after the Four Parashiyot. Rabbi Ami understands this to mean returning to the regular weekly Torah portions (Parashiyot HaShavua), implying that during the weeks of the Four Parashiyot, the regular portions are suspended. Rabbi Yirmiya, however, argues that it refers to returning to the regular Haftarot (prophetic readings), suggesting that the weekly Torah portions are always read, even during the Four Parashiyot.
A Mishnah states that on various special days (Rosh Chodesh, Chanukah, Purim, fast days, and Ma'amadot), "Mafsikin" (we suspend the regular reading). This supports Rabbi Ami, as "suspending" implies suspending the regular Torah portion. If it only meant suspending the Haftarah, it wouldn't make sense for weekdays like fast days or Ma'amadot, which do not have a Haftarah. Therefore, "Mafsikin" must refer to the Torah portion.
The Gemara answers that Rabbi Yirmiya can explain that "Mafsikin" refers to suspending the Haftarah when a Haftarah is read (e.g., on Shabbat for Rosh Chodesh or Chanukah), and to suspending the Torah portion when no Haftarah is read (e.g., on weekdays for fast days or Ma'amadot). Each case is interpreted according to its context.
The Gemara then asks why, on a fast day, the weekly Torah portion must be suspended. Why not read both the weekly portion in the morning and the special fast-day portion (e.g., Vaychal Moshe) in the afternoon? The answer, based on a teaching by Abaye, is that on fast days, the people would gather in the morning for introspection and self-analysis regarding their transgressions, leaving no time for a Torah reading. The only time available for Torah reading was in the afternoon, during which they would read the special fast-day portion. This is supported by a verse describing a day of assembly and introspection, followed by prayer and raising hands to God, implying that the assembly and self-reflection occupied the morning, with the Torah reading and prayer occurring in the afternoon.